Thera 1.80: Ugga
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(80):Ugga Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =80. Ugga= Reborn in this Buddha-age in Kosala, at the town of Ugga, as the son of a councillor, he was named Ugga. When he had attained to years of discretion, he went to hear the Lord(Buddha), who had come to that town, found faith in him, entered the Monk’s order and finally won arahantship(enlightenment). He upon that set forth his severance of the round of rebirth, confessing aññā(supreme attainment) in this verse: ---- 80 Yaɱ mayā pakataɱ kammaɱ appaɱ vā yadi vā bahuɱ|| Sabbametaɱ parikkhīṇaɱ natthi dāni punabbhavo' ti.|| || ---- 80 All action was caused by me and bringing birth, Whether it was of great potency or small, Shattered and ended is it utterly. Now is there no more coming back(rebirth) to be. ---- =1.8-10 80 Commentary on the stanza of Uggatthera= The stanza starting with yaṃ mayā pakataṃ kammaṃ constitutes that of the venerable Thera Ugga. What is the origin? This one also, having done devoted service toward former Buddhas, doing deeds of merit in this and that existence, was reborn in a family home at the time of the Blessed One Sikhi, thirtyone aeons (kappa) ago, from now. On having attained the age of intellignece, he saw the Blessed One Sikhi, one day, became pious-minded, and made reverential offering of ketaka flowers (to Him). On account of that act of merit, he was reborn in the divine world, and wandering about his rounds of repeated rebirths but in excellent existences (sugati) now and then (aparāparaṃ) was reborn as a banker’s son at the market town (nigama) of Ugga, in the kingdom of Kosala, when this Buddha arose. His name was Ugga even. On having attained the age of intelligence, he went to the monastery when the Blessed One was residing in Bhaddārāma (good monastery) in that market town, listened to the truth (dhamma), aptly gained pious faith, became a monk, and doing the deed of developing spiritual insight (vipassanā), attained Arahantship but before long. Hence has it been said in the Apadāna:– “On the shore of the river Vinatā, the wave-leaved fig tree (Pilakkhu) bore fruits. Going in search of that tree, I happened to meet the Leader of the world. Having seen ketaka flowers blooming, I then cut them off at their twigs and humbly offered them to Buddha Sikhi, the kinsman of the world. O great sage, best Buddha! I do honour (abhipūjemi) that knowledge (ñāna) by which you have attained the immortal (amata) path devoid of death (accuta). After having done honour to your know- ledge I caught sight of the wave-leaved fig fruits. Aptly gained have I, that wisdom (paññā); this is the fruitful result of doing honour to knowledge (pūjā) Thirteen aeons (kappa), ago, from now, there became twelve very strong world- kings, phaluggata (Lofty fruits), endowed with seven sorts of gems. My depravity had been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, he spoke a stanza in order to expose his Arahantship (aññā) with the bringing into light of destruction (upaccheda) of his own circle (vaṭṭa) of repeated rebirths. 80. Whatever deed had been done by me whether meagre or much all that had been all round destroyed. There exists now no new existence. There, yaṃ mayā pakataṃ kammaṃ means: Whatever deed done by me through three doors of action, through six gates (dvāra) of genesis (uppatti), through eight unrestrained (asaṃvara) doors, and through eight restrained (saṃvara) doors, in many a manner (pakāra), namely, by way of evil manner, etc., as well as by way of charitable offering and so on, in the rounds of repeated rebirths (saṃsāra) whose beginning is unknown; retributive action (vipāka kamma) which had been done, accumulated (upacita) and caused to become (abhinibbattita). Appaṃ vā yadi vā bahuṃ means: either it is meagre (appa) owing to the condition of weakness (dubbala) of such states as foundation (vatthu), volition (cetanā), urge (payoga), depravity (kilesa), etc., or much (bahuṃ) by the condition of their vigour (balava) and also owing to their constant (abhinha) currency (pavatti). Sabbametaṃ parikkhīnaṃ means: all this action (kamma) even, had gone to complete destruction (parikkhaya), because of having attained the foremost path (magga), the maker of destruction of action; indeed, with the forsaking (pahāna) of the circle (vaṭṭa) of depravity (kilesa), there is but the forsaking of the circle (vaṭṭa) of retribution, (vipāka). On that account he said: “na’tthi’dāni punabbhavo, which means: to me there does not exist in future any new existence to be reborn in; thus, is the meaning “Sabbamnetaṃ;” thus, also, is the reading (pāṭho), it means all this also; thus, is the division of words (padavibhāga). The Commentary on the stanza of the Thera Ugga is complete. The Commentary on the eighth Chapter is complete. ----